Bible Echo and Signs of the Times for 1888
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The Holy See
The Holy See ORIENTALIS ECCLESIAE ENCYCLICAL OF POPE PIUS XII ON SAINT CYRIL, PATRIARCH OF ALEXANDRIA TO OUR VENERABLE BRETHREN THE PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHIOPS, AND OTHER ORDINARIES AT PEACE AND IN COMMUNION WITH THE APOSTOLIC SEE Venerable Brethren, Health and Our Apostolic Benediction. St. Cyril, Patriarch of Alexandria, glory of the Eastern Church and celebrated champion of the Virgin Mother of God, has always been held by the Church in the highest esteem, and We welcome the opportunity of recalling his merits in this brief Letter, now that fifteen centuries have passed since he happily exchanged this earthly exile for his heavenly home. 2. Our Predecessor St. Celestine I hailed him as 'good defender of the Catholic faith,'[1] as 'excellent priest,'[2] as 'apostolic man.'[3] The ecumenical Council of Chalcedon not only used his doctrine for the detecting and refuting of the latest errors, but went so far as to compare it with the learning of St. Leo the Great;[4] and in fact the latter praised and commended the writings of this great Doctor because of their perfect agreement with the faith of the holy Fathers.[5] The fifth ecumenical Council, held at Constantinople, treated St. Cyril's authority with similar reverence[6] and many years later, during the controversy about the two wills in Christ, his teaching was rightly and triumphantly vindicated, both in the first Lateran Council [7] and in the sixth ecumenical Council, against the false charge of being tainted with the error of Monothelitism. He was, as Our saintly Predecessor Agatho proclaimed, 'a defender of the truth'[8] and 'a consistent teacher of the orthodox faith.'[9] 3. -
The Ecumenical Councils of the Catholic Church
The Ecumenical Councils of the Catholic Church The Ecumenical Councils of the Catholic Church A History Joseph F. Kelly A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Painting in Kiev, Sofia. Photo by Sasha Martynchuk. © Sasha Martynchuk and iStockphoto. Scripture texts in this work are taken from the New American Bible with Revised New Testament and Revised Psalms © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC, and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. © 2009 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previ- ous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Col- legeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Kelly, Joseph F. (Joseph Francis), 1945– The ecumenical councils of the Catholic Church : a history / Joseph F. Kelly. p. cm. “A Michael Glazier book”—T.p. verso. Includes bibliographical references (p. ) and index. ISBN 978-0-8146-5376-0 (pbk.) 1. Councils -
Heresy Handout: a Convenient Guide to Eternal Damnation
Heresy Handout: A Convenient Guide to Eternal Damnation Christianity from its inception had difficulty maintaining its tenets in a population as diverse as Europe's. Strange mutations of Christianity kept popping up and they had to be reintegrated into the mainstream church. The "official" standard of belief is orthodoxy. On the other hand, heresy (or heterodoxy) refers to "unofficial" beliefs conflicting with the doctrine of the church fathers. Heresy becomes an actual crime under the Theodosian Code (438 A.D.), and being a heretic means damnation according to medieval thinkers. Most heresies fall into four general tendencies: (1) Dualistic heresies argued that two equally powerful spirits--a benevolent deity and a malevolent counterpart--were in constant warfare to control the universe. In orthodox medieval Christianity, the church fathers interpreted Satan as a being inferior to God. The devil--though rebellious--is merely a fallen angel who carries out God's will (i.e., he only torments or tempts humanity when God allows him to, á la Job). Dualistic heresies tended to see the two forces as equals, and many argued that the material world was entirely evil, in contrast with the orthodox position that the creation of God was “good, but fallen.” (2) Antinomianism covers any heresy that suggests an individual's religious experience outweighs the authority of church hierarchy, its scripture, or canon law. Arguing the scriptures are self-contradictory is also considered antinomianism. (3) Docetism occurs in any heresy that suggests that Christ was a being of pure spirit rather than having a corporeal body. Thus he never really "died" on the cross. -
From Investiture to Worms: a Political Economy of European Development and the Rise of Secular Authority∗
From Investiture to Worms: A Political Economy of European Development and the Rise of Secular Authority∗ Bruce Bueno de Mesquitay Ethan Bueno de Mesquitaz July 15, 2018 Abstract The endogenous consequences of competition between the Roman Catholic Church and secular rulers set into motion by the Investiture Controversy contribute new insights into European economic development, the rise of secular political authoriy, and the decline of the Catholic Church's political power. In particular, the resolution of the Investiture Controversy in the Concordat of Worms (1122) resulted in a significant increase in the bargaining power of secular rulers in wealthier polities relative to poorer polities. This created an institutional environment in which the Catholic Church had incentives to limit economic development while secular rulers could expand their political control by promoting development within their domain. Empirical evidence shows that the behavior of popes and of secular rulers changed in ways consistent with these incentives. The evidence indicates that the incentives created at Worms played a central role, starting hundreds of years before the Protestant Reformation, in the rise of secular political authority and its association with economic prosperity. ∗We have benefited from feedback from Scott Ashworth, Chris Berry, Wioletta Dziuda, Mark Fey, Alexan- der Fouirnaies, Anthony Fowler, Rose McDermott, Adam Przeworski, James Robinson, Shanker Satyanath, Alastair Smith, and Thomas Zeitzoff. Sasha Daich, Katie Jagel, Matt Osubor, and Andrew Peterson pro- vided excellent research assistance. yThe Wilf Family Department of Politics, NYU, email: [email protected] zHarris School of Public Policy, University of Chicago, email: [email protected] At least since the seminal work of Weber(1930), discussions of the political and economic development of Europe have sought to understand the linkage between economic prosperity, the rise of secular authority, and the decline of the Catholic Church as a political power. -
Decrees of the First Vatican Council
Index Decrees of the First Vatican Council Foreward The translation found here is that which appears in Decrees of the Ecumencal Councils ed. Norman Tanner. S.J. Apart from the footnotes any text in square brackets "[ ]" is my addition. The choice of terms to put in bold or italic print, the arangement of the text into paragraphs in "structured english" format, as well as the numbering of the paragraphs is also my own and constitutes my "invisible" interpretation/commentary. The numbering of the canons is however found in Tanner's text. Contents ● INTRODUCTION ● SESSION 1 : 8 December 1869 - Opening of the Council ● SESSION 2 : 6 January 1870 - Profession of Faith ● SESSION 3 : 24 April 1870 - Dogmatic Constitution on the Catholic Faith ❍ Chapter 1 On God the creator of all things ❍ Chapter 2 On revelation ❍ Chapter 3 On faith ❍ Chapter 4. On faith and reason ❍ CANONS ■ 1. On God the creator of all things ■ 2. On revelation ■ 3. On faith ■ 4. On faith and reason ● SESSION 4 : 18 July 1870 - First Dogmatic Constitution on the Church of Christ ❍ Chapter 1 On the institution of the apostolic primacy in blessed Peter ❍ Chapter 2. On the permanence of the primacy of blessed Peter in the Roman pontiffs ❍ Chapter 3. On the power and character of the primacy of the Roman pontffi ❍ Chapter 4. On the infallible teaching authority of the Roman pontiff ■ ■ The definition of Papal Infallibility INTRODUCTION This council was summoned by Pope Pius IX by the bull Aeterni Patris of 29 June 1868. The first session was held in St Peter's basilica on 8 December 1869 in the presence and under the presidency of the pope. -
The Fourth Lateran Ordo of Inquisition Adapted to the Prosecution of Heresy
Chapter 3 The Fourth Lateran Ordo of Inquisition Adapted to the Prosecution of Heresy Henry Ansgar Kelly 1 Prosecuting Heresy before Inquisition It used to be common to refer to the whole sweep of Church prosecution of heresy from the Middle Ages through the Early Modern Period as “the Inquisition,” a usage that is yet to be seen in the recent Dizionario storico dell’Inquisizione (Historical Dictionary of the Inquisition).1 There is still a wide- spread assumption that “inquisition” as a form of trial was developed for pros- ecuting heresy and was synonymous with the fight against heresy. As we will see, this was not so, in the form in which it was introduced and explained at the Fourth Lateran Council in 1215. It was only later adopted and adapted for the fight against heresy. That of course raises the question of how the ecclesiasti- cal authorities coped with reports or accusations of deviant religious beliefs or practices (whether true or false)2 before inquisition came onto the scene. We have seen some of the methods used in the previous chapters, but I want to mention particularly the process of purgation, which was set forth in the decre- tal Ad abolendam issued by Pope Lucius iii at the Council of Verona in 1184. He decreed that anyone clearly taken in heresy was to be handed over to the secu- lar authorities to be duly punished, unless he abjured, and the same was true of one who was found to be heretical by suspicion alone, unless he could demon- strate his innocence by suitable purgation.3 The process of purgation consisted 1 Dizionario storico dell’Inquisizione, ed. -
THE POCKET GUIDE to the Popes
THE POCKET GUIDE TO the Popes RICHARD P. McBRIEN Contents Introduction 1 The Popes 11 Index of Names 339 About the Author Other Books by Richard P. McBrien Credits Cover Copyright About the Publisher introduction This book contains the abridged profiles of all of the popes of the Catholic Church organized chronologically according to the dates of their respective terms of office. For the complete profiles, readers should consult the full edition, originally published in hard cover by HarperSanFrancisco in 1997, subsequently released in paperback in 2000, and finally issued in an updated edi- tion that includes Pope Benedict XVI in 2006. The full edition contains many original features; this abridged edition is limited to profiles of individual popes that rely upon secondary source material for their factual and historical content. For a listing of these sources and an explanation of how they were incorporated into the pro- files, the reader should consult the Preface and the Select Bibliography of the full edition. WHAT IS A POPE? The offi ce occupied by the pope is known as the papacy. The pope’s principal title is Bishop of Rome. In addition to his immediate pastoral responsibilities as Bishop of Rome, the pope also exercises a special ministry on be- half of the universal Church. It is called the Petrine min- istry, because the Catholic Church considers the pope to be the successor of the Apostle Peter. As such, he has the 2 the pocket guide to the popes duty to preserve the unity of the worldwide Church and to support all of his brother bishops in the service of their own respective dioceses. -
The Power of the Council
The Power of the Council: The Canons of the Fourth Lateran Council of 1215, New Models for Spirituality An honors thesis for the Department of History Benjamin J. Smith Tufts University, 2010 Table of Contents I. Introduction: Medieval Social Change, Heresy, and the History of Conciliar Decisions 1 II. Services and Benefits for the Laity in the Fourth Lateran Council 17 III. New Policies and Practices in the Fourth Lateran Council 27 IV. A Special Instance of Services: Canon 21 and Confession 40 V. Clerical Reform in the Fourth Lateran Council 54 VI. Enforcement of the Canons of the Fourth Lateran Council 64 VII. Unaddressed Canons of the Fourth Lateran Council 69 VIII. Conclusion 72 Bibliography 74 I. Introduction: Medieval Social Change, Heresy, and the History of Conciliar Decisions At the opening of the Fourth Lateran Council, Europe was ripped by religious strife and heresy, and true believers in orthodox Christianity seemed to be on the decline. The established religious hierarchy, dominant in Latin Christianity for a millennium, seemed in danger of collapse. Yet, within a few decades after the council, Latin orthodoxy had achieved the upper hand, and heretical movements across Europe were in retreat. The Fourth Lateran Council helped to achieve such a massive turnaround through its radical reforms at the most basic levels of lay religious life. Under the program implemented by the canons of the Fourth Lateran Council, alert and attentive clergymen, reformed and transformed from their earlier, more secular ways, would monitor lay religious life. The clergy would offer constant guidance and spiritual services that brought the laity more closely under the collective thumb of the organized church. -
In Persona Christi Capitis: Agency Problems When God Is the Principal
In persona Christi Capitis: Agency problems when God is the principal Clara E. Jace and Ennio E. Piano ∗ May 15, 2021 Abstract The in persona Christi Capitis doctrine of the Roman Catholic Church guarantees the valid- ity of its sacraments, irrespective of the personal morality of the priest who performs them. While this protects their value as metacredence goods, it seemingly opens the door to op- portunistic behavior by the clergy. To balance out its institutional incentives, the Roman Catholic Church must rigorously screen its candidates for the priesthood. Historical evidence supports our hypothesis that the development of the in persona Christi Capitis doctrine was accompanied by marginal increases in the screening of seminarians, which may have been an optimal response to changing historical circumstances. Also consistent with our hypoth- esis, a cross-section of contemporary Christian denominations shows a correlation between a group’s stance on sacramental theology and the strictness of its screening of candidates to religious ministry. Keywords: Agency problems; Roman Catholic Church; Economics of religion JEL Codes: D23; N8; Z12 ∗Clara: George Mason University, [email protected]. Ennio: Middle Tennessee State University, [email protected]. We would like to thank Joe Kaboski, Fr. Bob Gahl, Robert Tamura, Philip Booth, and other participants of the CREDO/Lumen Christi Seminar on Catholic Social Thought for their excellent comments. The suggestions of two anonymous referees is also gratefully acknowledged. The Graduate Student Paper Workshop at the Mercatus Center and numerous other colleagues lent their eyes, minds, and time to our project. We hope the remaining errors are only venial. -
Ecumenical-Councils-Fact-Sheet.Pdf
Ecumenical Councils Fact Sheet What was the Council of Jerusalem? In the early Church a question arose concerning Gentile converts to the Faith. Paul’s missionary activity brought growing numbers of Gentile converts but some within the Church believed these new converts should follow Jewish dietary restrictions and the law of circumcision. The issue threatened to divide the Church as strongly opinionated groups formed around Saint James the Less, bishop of Jerusalem, who believed in the tenants of the Circumcision Party, and St. Paul, who argued that Christ fulfilled the Law and therefore circumcision was no longer required. In order to resolve the conflict, the apostles gathered in Jerusalem, where after some debate, Peter spoke on the issue in favor of not requiring circumcision and dietary restrictions of the Gentiles. James agreed but proposed Gentile converts follow the law of “strangers among the Jews” (i.e. do not eat meat offered to false gods, or the flesh of strangled animals, and refrain from engaging in temple prostitution) as given by Moses. James’ amendment was accepted and the apostles decided to promulgate their decision by sending Paul, Barnabas, and a few other men with letters to Antioch to inform the Christian community in the city. The council of Jerusalem was an important event in the life of the Church since it set the procedures for how disagreements and questions of importance were decided by the Church’s leadership. This “council” is not listed among the twenty-one ecumenical councils in Church history because it was an apostolic gathering and significantly pre-dates the ecumenical meetings. -
Simony, Lay Investiture, and Clerical Marriage and Celibacy in the Catholic Church During the Eleventh and Twelfth Centuries
Corruption and Controversy: Simony, lay investiture, and clerical marriage and celibacy in the Catholic Church during the eleventh and twelfth centuries Andrea Hakari University of Wisconsin - Milwaukee Spring 1999 Three major problems faced the Western church during the eleventh and twelfth centuries. Simony, lay investiture, and clerical marriage and celibacy all affected the church. They placed unnecessary power in the hands of lay rulers. They corrupted the office of the papacy to a degree. They also caused controversy throughout the church. Simony is the buying and selling of church offices. This was one of the most controversial issues in the medieval church. Taking money for gifts given by the Holy Spirit was seen as a grave sin. Higher church leaders began to demand payment for the granting of offices and positions to their peers. Later, secular leaders dipped their hands into the pot, demanding similar tributes be paid to them by church leaders. Simony received its name from Simon Magus, who in the book of Acts attempted to buy the power of the Holy Spirit from the apostles. He wished to obtain this power so that anyone whom he laid hands upon would also receive the Holy Spirit. Peter is shocked by this. He tells Simon Magus, "You have no part or share in this, for your heart is not right before God." Simon is admonished to repent of what he has tried to do and to pray for forgiveness because he was "in the gall of bitterness and the chains of wickedness."1 More often than not, future church leaders ignored Peter's demand to not purchase gifts of the Holy Spirit and to repent if one did sin in this way. -
Third Lateran Council - 1179 A.D
Third Lateran Council - 1179 A.D. canons Introduction By an agreement reached at Venice in 1177, the bitter conflict which had arisen about twenty years earlier between Pope Alexander III (1159-1181) and Emperor Frederick I (1152-1190) was brought to an end. For when Pope Hadrian IV had died in 1159, the cardinals elected two popes together, namely Roland of Siena, who took the name of Alexander III, and Octavian of Rome who though he was nominated by fewer cardinals, nevertheless with the support of the emperor Frederick usurped the name of Pope Victor IV. The emperor, wishing to remove everything which stood in the way of his authority in Italy, declared war upon the Italian states and especially the Roman church which after its struggle for ecclesiastical liberty for so many years, was enjoying great authority. The emperor carried on the war for a long time. A serious schism had arisen out of this conflict, and after Victor IV two antipopes were nominated in opposition to Alexander III, namely Paschal III (1164- 1168) and Callistus III (1168-1178). At last, when Alexander had gained the victory, he promised the emperor at Venice that he would summon a general council. The particular object of this council was to put an end to the schism within the church and the quarrel between the emperor and the papacy. It was summoned by Pope Alexander in 1178, "so that according to the custom of the ancient fathers, the good should be sought and confirmed by many, and that with the cooperation of the grace of the holy Spirit, by the efforts of all, there should be carried out what was required for the correction of abuses and the establishment of what was pleasing to God".